Post by maddogblues on Sept 30, 2010 17:28:06 GMT -5
Below is correspondence I received from a Buddhist / Christian dialogue. I've benefited greatly from contact with this dialogue.
Zazen and Christianity
A taIk given to a group of Catholics in Kamakura in 1975 by Koun Yamada, Roshi.
It addresses some of the most fundamental and delicate religious issues.
Therefore, it should be read, quoted and analysed in a mindful way.
I am often asked by Christians, especially Catholics, whether they can practice
zazen and still preserve the beliefs of Christianity. To that question I usually
answer that Zen is not a religion in the same sense that Christianity is a
religion.
There is no reason, therefore, why Christianity and zazen cannot co-exist.
Almost all Buddhist sects can be called religions. Zazen, however, is quite
different in this respect. Quite simply, it is the core of all Buddhist sects.
As you know, there are many sects in Buddhism, but the core or essence of them
all is the experience called satori or self-realization. The theories and
philosophies of all the sects are but the clothing covering the core. These
outer wrappings are of various shapes and colors, but what is inside remains the
same. And the core, this experience, is not adorned with any thought or
philosophy. It is merely a fact, an experienced fact, in the same way that the
taste of tea is a fact. A cup of tea has no thought, no idea, no philosophy. It
tastes the same to Buddhists as it does to Christians. There is no difference at
all.
You may ask what makes this experience happen. Well, quite simply, it is when
certain conditions are present to the consciousness of a human being, and a
reaction occurs. This reaction we call the Zen experience. The reaction of this
experience is always the same, regardless of the beliefs we may hold or the
color of our skin. It could be compared to playing billiards. When we hit the
balls with the same amount of power and in the same direction, all the balls
roll along the same course and at the same angles, regardless of their color.
Now you may ask, what are the conditions that bring our consciousness to the
experience? It is to concentrate with our mind in one-pointedness, and to forget
ourselves in it. The one-pointedness is achieved sometimes in breath-counting,
sometimes in what call, "following the breath", sometimes, in "just sitting",
and sometimes working on koans. You will notice that all these ways point
inwardly. It is a very interesting fact, but when we concentrate on an object
outside ourselves, for example, as in archery where we aim at a target, no
matter how strong the concentration may be, we cannot attain the Zen experience.
So in Zen practice, when we want to attain satori, we have to be absorbed
inwardly.
Here you must remember that the experience attained by zazen practice is not a
thought or a philosophy or a religion, but merely a fact, a happening. And
strange as it may seem, the experience of that fact has the power to free us
from the agonies of the pains of the world. It emancipates us from the anxiety
of all worldly sufferings. No one knows why that experience has such wonderful
power, but it does. This is the most important point, and it's the most
difficult to try to explain.
In the Zen experience, a certain unity happens, subject and object become one,
and we come to realize our own self-nature. This self-nature cannot be seen, it
cannot be touched, it cannot be heard. Because of these characteristics we refer
to it as 'empty' - ( in Japanese, 'ku') - but its activities are infinite. So we
say the Zen experience is the realization of the empty-infinitude of our
self-nature or our essential nature, as it is often called.
When this happens, the fact is accompanied by a great peace of mind. At that
moment, we feel as thought the heavy burdens we have been carrying in our head
and on our shoulders, indeed all over our body and soul, suddenly disappear as
if thrown away. The joy and happiness at that time are beyond all words. And
there are no philosophies or theologies attached to this experience.
Should such a fact be called a religion? I don't think so. It is called satori,
or self-realization or enlightenment. Catholics are attaining the satori
experience here in this zendo. I feel that in the future, they should do
research into the meaning of the fact of satori from the Christian's point of
view. (This should be the work of Catholics, not mine.)
Having discovered this new world, the Zen student must learn that it is
essentially one with the phenomenal world we all know so well.
Regarding the relation between Christianity and Zen, I think it can be thought
of as two highways, going in separate paths, but crossing at an interchange. The
two roads may seem quite apart, but where they cross is common ground. Now, if
we take Zen as a religion, Christianity and Zen do seem to be quite different.
But their teachings have as their interchange a common area which belongs to
both. m at is the area of religious experience.I'm sure that a lot of words and
phrases in the Bible could never have been uttered outside of a true religious
experience. That, it seems to me, is not irrelevant to the satori experience in
Zen.
What are we going to attain by doing zazen? There are three categories:
1) Developing concentration of the mind. 2) Satori-awakening, enlightenment. 3)
Personalization of satori.
The first, to develop concentration, is of utmost importance in establishing and
maintaining a successful life in this world. The ability to concentrate calms
the surface of our consciousness. This is most necessary in making correct
decisions and for receiving external impressions and information in the right
way. Also, when the mind is deeply absorbed, it does not easily yield to the
influence of external circumstances. And, moreover, when we want to actualize
ideas which arise in our heart, or when we want to accomplish some work or
business, a strong concentration of mind is indispensable. The second, satori,
is the most important to a Mahayana Zen Buddhist. Dogen Zenji, the great Zen
master who brought Soto Zen to Japan, has clearly stated that without
enlightenment there is no Zen. This satori does not happen necessarily by mere
concentration. Our life problem of life-and-death, cannot be solved
fundamentally by concentration. It can only be resolved by enlightenment and the
personalization of that experience. If we want to free ourselves of the anxiety
of the sufferings of life through zazen, the satori experience should be our
main purpose for practicing zazen. Dogen Zenji has told us that we should pray
for the help of Buddhas and Patriarchs. This resembles Christianity's prayers
for intercession.
The third aim of zazen, the personalization or embodiment of satori, comes as a
matter of course only after having attained satori. To attain this experience of
enlightenment is not very difficult. For some people, only one sesshin is
necessary. But to accomplish our ultimate personality is very difficult indeed,
and requires an extremely long period of time. The experience itself is only the
entrance. The completion is to personalize what we came to realize in the
experience. After washing away all the ecstasy and glitter of the experience,
the truly great Zen person is not distinguishable in outward appearance. He is a
man who has experienced deep enlightenment and consequently extinguished all
illusions, but is still not different externally from an ordinary man.
Through satori and zazen, you should not become a strange person, not an
eccentric or an esoteric person. You should become a normal person, a real
person and, as far as is possible, a perfect human being. I think the truly
great Christian is not much different.
Yamada Koun Zenshin
(1907—1989),
Koun Yamada, was the former leader of the Sanbo Kyodan lineage of Zen Buddhism,
the Dharma heir of his teacher Yasutani Haku'un Ryoko. Yamada was appointed the
leader of the Sanbo Kyodan in 1967, 1970 or 1973 and continued to differentiate
the lineage from other Japanese Zen traditions by deemphasizing the separation
between laypeople and the ordained—just as his teacher Yasutani had done. Yamada
was also instrumental in bringing Christians to the practice of Zen. According
to Michelle Spuler, "By the end of Yamada's teaching career approximately one
quarter of the participants at his sesshins were Christians."[1]
Yamada Koun was born in Nihonmatsu in Fukushima prefecture of Japan in 1907. He
attended school with Soen Nakagawa at Dai-Ichi High School located in Tokyo,
Japan, and also went to university with him.[2] In 1941 Yamada began working for
the Manchurian Mining Company as a labor supervisor—a company known for poor
working conditions and exploiting its slave labor forces composed
of Chinese peasants,POWs and criminals. By 1945 he had become deputy director of
the General Affairs Department for the company.[3] While working as supervisor
for the company his old friend Soen Nakagawa came to Manchuria on behalf of his
master, Gempo Yamamoto, in an effort to encourage workers to double their output
for Japan's war efforts.[3] According to the foreword in the book The Gateless
Gate: The Classic Book of Zen Koans, "In Manchuria at age thirty-eight Yamada
began Zen training. Three years later he returned to Japan and settled
in Kamakura with his wife and three children. Once set on his course in Zen,
Yamada pursued his goal relentlessly. Although he was a managing director of a
large Tokyo firm, he went twice a day to dokusan with Asahina Sōgen Roshi. After
his first kensho was approved, he engaged in koan study for three years and then
continued his studies with Hanamoto Kanzui."[2
Biography
In 1953 Yamada invited Haku'un Yasutani to Kamakura and founded the Kamakura
Haku-un-kai.[2] Then, according to Stephen Batchelor, "On 26 November 1953, Koun
Yamada, a Japanese business executive in Kamakura, was returning home with his
wife on a suburban train. He came across a passage in a Zen text in which the
author declared: 'I came to realise clearly that Mind is no other than mountains
and rivers and the great wide earth, the sun and the moon and the stars.' He
broke into tears with the realization that after eight years of zazen he had
finally grasped what this statement meant."[4] Later that night he awoke
abruptly from sleep and saw the same passage flash in his mind, which was
followed by a kensho experience. The next day Yasutani confirmed that what
Yamada had experienced was a kensho.[4]
Yamada continued to study under Yasutani for seven years following this
experience, and in 1961 he became the successor to Haku'un Yasutani—one year
after completing some six hundred koans under him.[3][4] There is some confusion
over the date on which Yamada became the leader of the Sanbo Kyodan. According
to Daizen Victoria in Zen War Stories, "In 1967 Yamada succeeded to the
leadership of the Sanbō-Kyōdan (Three Treasures Association), an independent,
lay-oriented Zen sect that Yasutani had created in Kamakura in
1953."[3]According to the book The Sound of Liberating Truth, "In 1970 Yamada
Kōun became the successor of Yasutani Roshi as head (kanchō) of the
Sanbōkyōdan."[5] Finally, according to Michelle Spuler in the book Developments
in Australian Buddhism, "Yasutani's successor, Yamada Koun Zenshin (1907-1989),
was appointed as the leader of the Sanbo Kyodan in 1973."[1] The date is most
likely 1973, however, as Charles S. Prebish writes in his book Luminous Passage:
The Practice and Study of Buddhism in America, "With the blessing of both
Nakagawa Sōen Rōshi and Yasutani Rōshi, Koun Yamada Rōshi was invited to lead
the Diamond Sangha, and he moved to Hawaii in 1971."[6] It is likely the date is
not 1967 or 1970 because Yamada would not need anyone's blessing to go to Hawaii
were he already the head of the school, not to mention 1973 was the year
of Haku'un Yasutani's death.
What is clear is that Yamada made Robert Baker Aitken either
a sensei or roshi in 1974. Even this date comes with some confusion, as author
Richard Seager says he received Dharma transmission in 1974.[7] However, the
author David W. Chappell states in the book Buddhist Peacework: Creating
Cultures of Peace, "...in 1974 [Aitken] was appointed sensei (teacher) by
Kamakura-based Zen master Yamada Koun Roshi. In 1985, Yamada Roshi gave Aitken
transmission as an independent roshi."[8] In 1988 Ruben L.F. Habito, a
former Jesuit priest who had also studied under Yasutani, received Dharma
transmission from Yamada.[1] additionally, Yamada left behind many other Dharma
heirs which are listed in the next section of this article.
Dharma heirs
* Yukiyoshi Zuiun-ken Adachi
* Reiko Houn-an Adachi
* Robert Chotan Gyoun Aitken
* Osamu Shoun-ken Ashida
* Fr. Niklaus Goun-ken Brantschen, SJ
* Brigitte D'Ortschy
* Uta Ryuun-an Dreisbach
* Sr. Ludwigis Koun-an Fabian, OSB
* Lourdes Mila Gyokuun-an Golez
* Ruben Keiun-ken Habito
* Bruce Soun-ken Harris
* Kodo Nyoun-ken Hasegawa
* Tetsuo Taiun-ken Hiyama
* Fr. Willigis Koun-ken Jaeger, OSB
* Akira Ji'un-ken Kubota
* Heidi Heki-un an Kern
* Johannes Houn-ken Kopp
* Victor Yuun-ken Loew
* Peter Choun-ken Lengsfeld
* David Tetsuun-ken Loy
* Sr. Elaine Koun-an MacInnes
* Gundula Zuiun-an Meyer
* Carmen Baika-an Monske
* Teizo Kaku'un-ken Nakamura
* Tsuneo Go'un-ken Oda
* Akira Soun-ken Onda
* Silvia Rin'un-an Ostertag
* Sonia Shuni-an Punzalan
* Kathleen Seiun-an Reiley
* Joan Jo-un Rieck
* Ama Genun-ken Samy
* Ana Maria Kiun-an Schlüter Rodes
* Shitetsu Shoun-ken Sendo
* Paul Choun-ken Shepherd
* Roselyn Seiun-an Stone
* Toshio Hekiun-ken Tonoike
* Shue Reiunken Usami
* Masamichi Ryoun-ken Yamada (son of Yamada Koun and current leader of
the Sanbo Kyodan)Copyright © 1975 Koun Yamada and Sydney Zen Center
This document was scanned from an un-referenced 2-page typed manuscript in the
collection of the Sydney Zen Center. Text digitised by T.Matthew Ciolek,
Canberra Zen Group.
Zazen and Christianity
A taIk given to a group of Catholics in Kamakura in 1975 by Koun Yamada, Roshi.
It addresses some of the most fundamental and delicate religious issues.
Therefore, it should be read, quoted and analysed in a mindful way.
I am often asked by Christians, especially Catholics, whether they can practice
zazen and still preserve the beliefs of Christianity. To that question I usually
answer that Zen is not a religion in the same sense that Christianity is a
religion.
There is no reason, therefore, why Christianity and zazen cannot co-exist.
Almost all Buddhist sects can be called religions. Zazen, however, is quite
different in this respect. Quite simply, it is the core of all Buddhist sects.
As you know, there are many sects in Buddhism, but the core or essence of them
all is the experience called satori or self-realization. The theories and
philosophies of all the sects are but the clothing covering the core. These
outer wrappings are of various shapes and colors, but what is inside remains the
same. And the core, this experience, is not adorned with any thought or
philosophy. It is merely a fact, an experienced fact, in the same way that the
taste of tea is a fact. A cup of tea has no thought, no idea, no philosophy. It
tastes the same to Buddhists as it does to Christians. There is no difference at
all.
You may ask what makes this experience happen. Well, quite simply, it is when
certain conditions are present to the consciousness of a human being, and a
reaction occurs. This reaction we call the Zen experience. The reaction of this
experience is always the same, regardless of the beliefs we may hold or the
color of our skin. It could be compared to playing billiards. When we hit the
balls with the same amount of power and in the same direction, all the balls
roll along the same course and at the same angles, regardless of their color.
Now you may ask, what are the conditions that bring our consciousness to the
experience? It is to concentrate with our mind in one-pointedness, and to forget
ourselves in it. The one-pointedness is achieved sometimes in breath-counting,
sometimes in what call, "following the breath", sometimes, in "just sitting",
and sometimes working on koans. You will notice that all these ways point
inwardly. It is a very interesting fact, but when we concentrate on an object
outside ourselves, for example, as in archery where we aim at a target, no
matter how strong the concentration may be, we cannot attain the Zen experience.
So in Zen practice, when we want to attain satori, we have to be absorbed
inwardly.
Here you must remember that the experience attained by zazen practice is not a
thought or a philosophy or a religion, but merely a fact, a happening. And
strange as it may seem, the experience of that fact has the power to free us
from the agonies of the pains of the world. It emancipates us from the anxiety
of all worldly sufferings. No one knows why that experience has such wonderful
power, but it does. This is the most important point, and it's the most
difficult to try to explain.
In the Zen experience, a certain unity happens, subject and object become one,
and we come to realize our own self-nature. This self-nature cannot be seen, it
cannot be touched, it cannot be heard. Because of these characteristics we refer
to it as 'empty' - ( in Japanese, 'ku') - but its activities are infinite. So we
say the Zen experience is the realization of the empty-infinitude of our
self-nature or our essential nature, as it is often called.
When this happens, the fact is accompanied by a great peace of mind. At that
moment, we feel as thought the heavy burdens we have been carrying in our head
and on our shoulders, indeed all over our body and soul, suddenly disappear as
if thrown away. The joy and happiness at that time are beyond all words. And
there are no philosophies or theologies attached to this experience.
Should such a fact be called a religion? I don't think so. It is called satori,
or self-realization or enlightenment. Catholics are attaining the satori
experience here in this zendo. I feel that in the future, they should do
research into the meaning of the fact of satori from the Christian's point of
view. (This should be the work of Catholics, not mine.)
Having discovered this new world, the Zen student must learn that it is
essentially one with the phenomenal world we all know so well.
Regarding the relation between Christianity and Zen, I think it can be thought
of as two highways, going in separate paths, but crossing at an interchange. The
two roads may seem quite apart, but where they cross is common ground. Now, if
we take Zen as a religion, Christianity and Zen do seem to be quite different.
But their teachings have as their interchange a common area which belongs to
both. m at is the area of religious experience.I'm sure that a lot of words and
phrases in the Bible could never have been uttered outside of a true religious
experience. That, it seems to me, is not irrelevant to the satori experience in
Zen.
What are we going to attain by doing zazen? There are three categories:
1) Developing concentration of the mind. 2) Satori-awakening, enlightenment. 3)
Personalization of satori.
The first, to develop concentration, is of utmost importance in establishing and
maintaining a successful life in this world. The ability to concentrate calms
the surface of our consciousness. This is most necessary in making correct
decisions and for receiving external impressions and information in the right
way. Also, when the mind is deeply absorbed, it does not easily yield to the
influence of external circumstances. And, moreover, when we want to actualize
ideas which arise in our heart, or when we want to accomplish some work or
business, a strong concentration of mind is indispensable. The second, satori,
is the most important to a Mahayana Zen Buddhist. Dogen Zenji, the great Zen
master who brought Soto Zen to Japan, has clearly stated that without
enlightenment there is no Zen. This satori does not happen necessarily by mere
concentration. Our life problem of life-and-death, cannot be solved
fundamentally by concentration. It can only be resolved by enlightenment and the
personalization of that experience. If we want to free ourselves of the anxiety
of the sufferings of life through zazen, the satori experience should be our
main purpose for practicing zazen. Dogen Zenji has told us that we should pray
for the help of Buddhas and Patriarchs. This resembles Christianity's prayers
for intercession.
The third aim of zazen, the personalization or embodiment of satori, comes as a
matter of course only after having attained satori. To attain this experience of
enlightenment is not very difficult. For some people, only one sesshin is
necessary. But to accomplish our ultimate personality is very difficult indeed,
and requires an extremely long period of time. The experience itself is only the
entrance. The completion is to personalize what we came to realize in the
experience. After washing away all the ecstasy and glitter of the experience,
the truly great Zen person is not distinguishable in outward appearance. He is a
man who has experienced deep enlightenment and consequently extinguished all
illusions, but is still not different externally from an ordinary man.
Through satori and zazen, you should not become a strange person, not an
eccentric or an esoteric person. You should become a normal person, a real
person and, as far as is possible, a perfect human being. I think the truly
great Christian is not much different.
Yamada Koun Zenshin
(1907—1989),
Koun Yamada, was the former leader of the Sanbo Kyodan lineage of Zen Buddhism,
the Dharma heir of his teacher Yasutani Haku'un Ryoko. Yamada was appointed the
leader of the Sanbo Kyodan in 1967, 1970 or 1973 and continued to differentiate
the lineage from other Japanese Zen traditions by deemphasizing the separation
between laypeople and the ordained—just as his teacher Yasutani had done. Yamada
was also instrumental in bringing Christians to the practice of Zen. According
to Michelle Spuler, "By the end of Yamada's teaching career approximately one
quarter of the participants at his sesshins were Christians."[1]
Yamada Koun was born in Nihonmatsu in Fukushima prefecture of Japan in 1907. He
attended school with Soen Nakagawa at Dai-Ichi High School located in Tokyo,
Japan, and also went to university with him.[2] In 1941 Yamada began working for
the Manchurian Mining Company as a labor supervisor—a company known for poor
working conditions and exploiting its slave labor forces composed
of Chinese peasants,POWs and criminals. By 1945 he had become deputy director of
the General Affairs Department for the company.[3] While working as supervisor
for the company his old friend Soen Nakagawa came to Manchuria on behalf of his
master, Gempo Yamamoto, in an effort to encourage workers to double their output
for Japan's war efforts.[3] According to the foreword in the book The Gateless
Gate: The Classic Book of Zen Koans, "In Manchuria at age thirty-eight Yamada
began Zen training. Three years later he returned to Japan and settled
in Kamakura with his wife and three children. Once set on his course in Zen,
Yamada pursued his goal relentlessly. Although he was a managing director of a
large Tokyo firm, he went twice a day to dokusan with Asahina Sōgen Roshi. After
his first kensho was approved, he engaged in koan study for three years and then
continued his studies with Hanamoto Kanzui."[2
Biography
In 1953 Yamada invited Haku'un Yasutani to Kamakura and founded the Kamakura
Haku-un-kai.[2] Then, according to Stephen Batchelor, "On 26 November 1953, Koun
Yamada, a Japanese business executive in Kamakura, was returning home with his
wife on a suburban train. He came across a passage in a Zen text in which the
author declared: 'I came to realise clearly that Mind is no other than mountains
and rivers and the great wide earth, the sun and the moon and the stars.' He
broke into tears with the realization that after eight years of zazen he had
finally grasped what this statement meant."[4] Later that night he awoke
abruptly from sleep and saw the same passage flash in his mind, which was
followed by a kensho experience. The next day Yasutani confirmed that what
Yamada had experienced was a kensho.[4]
Yamada continued to study under Yasutani for seven years following this
experience, and in 1961 he became the successor to Haku'un Yasutani—one year
after completing some six hundred koans under him.[3][4] There is some confusion
over the date on which Yamada became the leader of the Sanbo Kyodan. According
to Daizen Victoria in Zen War Stories, "In 1967 Yamada succeeded to the
leadership of the Sanbō-Kyōdan (Three Treasures Association), an independent,
lay-oriented Zen sect that Yasutani had created in Kamakura in
1953."[3]According to the book The Sound of Liberating Truth, "In 1970 Yamada
Kōun became the successor of Yasutani Roshi as head (kanchō) of the
Sanbōkyōdan."[5] Finally, according to Michelle Spuler in the book Developments
in Australian Buddhism, "Yasutani's successor, Yamada Koun Zenshin (1907-1989),
was appointed as the leader of the Sanbo Kyodan in 1973."[1] The date is most
likely 1973, however, as Charles S. Prebish writes in his book Luminous Passage:
The Practice and Study of Buddhism in America, "With the blessing of both
Nakagawa Sōen Rōshi and Yasutani Rōshi, Koun Yamada Rōshi was invited to lead
the Diamond Sangha, and he moved to Hawaii in 1971."[6] It is likely the date is
not 1967 or 1970 because Yamada would not need anyone's blessing to go to Hawaii
were he already the head of the school, not to mention 1973 was the year
of Haku'un Yasutani's death.
What is clear is that Yamada made Robert Baker Aitken either
a sensei or roshi in 1974. Even this date comes with some confusion, as author
Richard Seager says he received Dharma transmission in 1974.[7] However, the
author David W. Chappell states in the book Buddhist Peacework: Creating
Cultures of Peace, "...in 1974 [Aitken] was appointed sensei (teacher) by
Kamakura-based Zen master Yamada Koun Roshi. In 1985, Yamada Roshi gave Aitken
transmission as an independent roshi."[8] In 1988 Ruben L.F. Habito, a
former Jesuit priest who had also studied under Yasutani, received Dharma
transmission from Yamada.[1] additionally, Yamada left behind many other Dharma
heirs which are listed in the next section of this article.
Dharma heirs
* Yukiyoshi Zuiun-ken Adachi
* Reiko Houn-an Adachi
* Robert Chotan Gyoun Aitken
* Osamu Shoun-ken Ashida
* Fr. Niklaus Goun-ken Brantschen, SJ
* Brigitte D'Ortschy
* Uta Ryuun-an Dreisbach
* Sr. Ludwigis Koun-an Fabian, OSB
* Lourdes Mila Gyokuun-an Golez
* Ruben Keiun-ken Habito
* Bruce Soun-ken Harris
* Kodo Nyoun-ken Hasegawa
* Tetsuo Taiun-ken Hiyama
* Fr. Willigis Koun-ken Jaeger, OSB
* Akira Ji'un-ken Kubota
* Heidi Heki-un an Kern
* Johannes Houn-ken Kopp
* Victor Yuun-ken Loew
* Peter Choun-ken Lengsfeld
* David Tetsuun-ken Loy
* Sr. Elaine Koun-an MacInnes
* Gundula Zuiun-an Meyer
* Carmen Baika-an Monske
* Teizo Kaku'un-ken Nakamura
* Tsuneo Go'un-ken Oda
* Akira Soun-ken Onda
* Silvia Rin'un-an Ostertag
* Sonia Shuni-an Punzalan
* Kathleen Seiun-an Reiley
* Joan Jo-un Rieck
* Ama Genun-ken Samy
* Ana Maria Kiun-an Schlüter Rodes
* Shitetsu Shoun-ken Sendo
* Paul Choun-ken Shepherd
* Roselyn Seiun-an Stone
* Toshio Hekiun-ken Tonoike
* Shue Reiunken Usami
* Masamichi Ryoun-ken Yamada (son of Yamada Koun and current leader of
the Sanbo Kyodan)Copyright © 1975 Koun Yamada and Sydney Zen Center
This document was scanned from an un-referenced 2-page typed manuscript in the
collection of the Sydney Zen Center. Text digitised by T.Matthew Ciolek,
Canberra Zen Group.